GNS 1208: NIGERIAN PEOPLES AND CULTURE

Nigerian Peoples and Culture is a very interesting and exciting study.

It is one of the best channels that will help you have a sound
knowledge and understanding of Nigeria and its peoples especially in
pre-colonial times.
 Definition of Culture
Culture has been defined in some ways, but most simply, as the
learned and shared behaviour of a community of interacting
human beings.
According to British anthropologist Edward Taylor, “Culture is
that complex whole which includes knowledge, belief, art,
morals, law, custom and any other capabilities and habits acquired
by man as a member of society”.
According to Phatak, Bhagat, and Kashlak, “Culture is a concept
that has been used in several social science disciplines to explain
variations in human thought processes in different parts of the
world.”
According to H.T. Mazumdar, “Culture is the total of human
achievements, material and non-material, capable of
transmission, sociologically, i.e., by tradition and
communication, vertically as well as horizontally.”
Actually, culture is defined as the shared patterns of
behaviours and interactions, cognitive constructs, and
affective understanding that are learned through socialization.
These shared patterns identify the members of a culture
group while also distinguishing those of another group.
According to J.P. Lederach, “Culture is the shared
knowledge and schemes created by a set of people
for perceiving, interpreting, expressing, and
responding to the social realities around them.”
According to R. Linton, “A culture is a configuration
of learned behaviuors and results of behaviour
whose component elements are shared and
transmitted by the members of a particular society.”
According to G. Hofstede, “Culture is the collective
programming of the mind which distinguishes the
members of one category of people from another.”
Elements of Culture
 Culture is transmitted in many ways.
 The most significant are stories, rituals, material
symbols, and language.
 Society’s culture also comprises the shared values,
understandings, assumptions, and goals that are
learned from earlier generations, imposed by
present members of society, and passed on to
succeeding generations.
Other Elements of Culture Include:
 Languages,
 Norms,
 Symbols,
 Values,
 Attitude,
 Rituals,
 Customs and Manners,
 Material Culture,
 Education,
Physical Artifacts,
Language, Jargons, and Metaphors,
Stories, Myths, and Legends,
Ceremonies and Celebrations,
Behavioural Norms, and
Shared Beliefs and Values.
TRADITIONAL ADMINISTRATIVE SYSTEM IN NIGERIA
Major Ethnic Groups of Southern Nigeria
 We can identify among several others, at least six major ethnic groups
in Southern Nigeria. These are the Yoruba, the Bini, the Igbo, the
Itsekiri, the Urhobo and the Ijaw.
The Yoruba:
 In a nutshell, the Yoruba can be described as one of the major ethnic
groups in Southern Nigeria. Of course, several members of the Yoruba
race can be found everywhere around the globe. But the majority of
them are found in some Western and Central States of Nigeria
stretching across Oyo, Osun, Ogun, Ondo, Lagos, Kwara and Kogi.
They practice both Islam and Christianity but most of them are still traditionalist to the core.
The Yoruba ethnic group is believed to have come into existence between 2000-1000 BC.
Origins of the Yoruba
Till today, the history of the origins of the Yoruba people remains controversial. The Yoruba, as
an ethnic group still holds many versions about its origins.
Rev. Samuel Johnson’s Version:
In his book, History of the Yoruba (1950), Johnson traces the origin of the Yoruba to the
“East”. According to him, the Yoruba originally came from the North-Eastern area of Africa.
The similarities between the cultures of the Yoruba and the Egyptians in terms of religious
observances, works of arts, burial and other traditional practices are enough evidence.
It is from Egypt, after several years of journey that the Yoruba finally settled in Ile-Ife in
Nigeria.
 Oduduwa is believed to be the first leader that led the Yoruba to Ile-Ife and subsequently sent
his sons and grandsons to found other Yoruba kingdoms.
The Oke Oramfe’s Version:
 Oke Oramfe is located in Ile-Ife. It is believed to be the centre from which
the world was created.
 In their paper Yorubaland up to 1800, Akinjogbin & Ayandele (1980) give us
a full picture of what Oke Oramfe’s version is all about.
 According to the legend, there was a period when the world was covered by
water. The Almighty God then decided to send some of his messengers to the
world and they included Obatala or Orisa Nla or Orisa Alase [as the leader]
and sixteen Oye [immortals].
 They were given fives pieces of iron, a lump of earth tied to a white piece of
cloth, and a cockerel. Somewhere on their way to the world, the leader
Obatala, got drunk with palm wine.
 Oduduwa seized the symbol of authority from him and eventually led the
party to the world.
 The site on which they landed is traditionally known as Oke Oramfe in Ile-
Ife.
 On arrival at the site, Oduduwa set down the five pieces of iron and placed
the lump of earth on them. The cockerel then spread its toes on the earth.
 Consequently, the earth was formed and Oduduwa thus became the ruler. It
was from this base (Ife) that he extended his authorities to other Yoruba
towns and villages.
The Socio-Political Organization of the Yoruba
 Oyo is best known as the major kingdom that eventually emerged as an
empire in Yorubaland.
 Various traditions believe that Oyo was founded by Oranmiyan, the son of
Oduduwa, who is also credited with establishing the present Benin
monarchy.
 Oyo Empire was founded in the middle of the fifteen century. A century
later, it became very powerful and prosperous, extending its authority as far
as Dahomey.
The Alaafin Administration:
Oyo Empire was very unique and exceptional in its system of government. For instance, in the
sixteenth century, Oyo was one of the rare empires that had in-built checks and balances, and, this
contributed to its stability for centuries.
The Alaafin was the head of the empire, and was resident in the capital. He was also regarded as
“Lord of many lands”.
The Alaafin was assisted in his administration by a retinue of officials made up of priests,
officials and eunuchs. He had a well organized court as well.
Theoretically, the Alaafin was the fountain of authority and was therefore regarded as the
“companion of the gods”.
Sometimes, Alaafin had an autocratic tendency, but in practice, his powers were often limited and
regulated by the Oyomesi, a council of seven members headed by Bashorun who acted as the
prime minister.
The members of Oyomesi were king makers as well.
At the demise of the Alaafin, they were the ones to select his successor.
The Oyomesi also had the power to remove any Alaafin especially when he appeared dictatorial
or transgressed the laws of the land. Usually the deposed Alaafin was expected to commit suicide.
The Ogboni Cult’s Administration:
Apart from the Alaafin cabinet, members of the Oyomesi cult constituted another arm of government.
It was a very powerful cult. It was composed of free and prominent members of the society as well as
members of the Oyomesi.
The Ogboni cult had a very vital position in Yoruba society. It played a mediatory role in any conflict
between the Oyomesi and the Alaafin. It was a kind of counter power to the Oyomesi as well.
The Army:
 The Army was another arm of government in traditional Yoruba society. It was very organized. Its
head was conferred with the coveted title of Are-Ona-Kankanfo. It was made up of infantry and
calvary.
The Are Ona-Kankanfo was expected to live outside the capital. The Army was credited with
performing important functions which included stability of the empire, expansion, as well as keeping
dissident territories in check.
Oyo Empire also had provincial governments. They were modelled after the central government. They
were administered by princes, minor kings and baales [provincial governors]. All of them were
subject to the overlordship of the Alaafin.
The provincial governments enjoyed considerable autonomy. But the Alaafin had personal agents,
Ilari, all over the provinces.
THE BINI
 It is obvious that the Bini, more than any other ethnic group, have
played major roles in the history of Nigeria.
 For instance, the Bini were the first to be visited by the Europeans as
early as 1472 A.D.
 According to Hodgkin the second half of the fifteenth century
witnessed the arrival of the first Europeans to Benin.
 For instance, a Portuguese, Ruy de Sequeira, arrived during Ewuare’s
reign in 1472 while Alfonso de Aviero arrived during Ozolua’s reign
in 1484.
 The Benin Kingdom was also the first in the West Coast of Africa to
exchange ambassadors with a major European power, the Portuguese.
This was between 1481 and 1504.
Origins of Benin Kingdom
The Egharevba’s Version:
Just as other Nigerian peoples, the Bini have various traditions of origin. Egharevba (1968) for
instance, claims that the Bini people immigrated from Egypt and in the course of their journey
southward, settled at Ile-Ife before finally arriving at their present location.
Igbafe’s Version:
 Another tradition has it that the Bini peoples have been living in the area “from the very
beginning”.
According to Bini mythology, Bini was the youngest child of Osanobua [the High God]. He and his
brothers, who included the king of Ife, were sent to live in the world.
They were asked by the High God to take whatever they wanted along with them to the world.
While others chose wealth, magical skills and material wellbeing, the youngest on the advice of a
bird, chose a snail shell.
On arrival, they found that the world was covered by water. Following instruction from the bird, the
youngest child over-turned the snail shell, whereupon sand poured out of it and covered a large part
of the water to form land.
Thus, the first ruler of Bini became the owner of the land. Land made him powerful and wealthy as
he had to sell portions of it to his elder brothers who then became his subjects..
The Socio-Political Organization of the Bini
 As earlier mentioned, the Bini kingdom was the first in the West Coast of Africa to
exchange ambassadors with a major European power.
This was between 1481 and 1504. At that time, the Bini kingdom was already socio-
politically well organized.
This is what Hodgkin (1975) who visited Benin in 1604 declared: “the town seems to be
very great. When you enter into it, you go into a great broad street, not paved, which
seems to be seven to eight times broader than the Warmoes Street in Amsterdam….”
Bini kingdom had a unique political system, which cantered on the Oba. He was the
head of the kingdom and succession to the throne was by primogeniture, that is, the first
surviving son succeeded his father.
To Hodgkin, “the Oba was not only the civil head of state; he was also the religious
head as well.
He was in fact regarded as a divine person who, in himself, summed up the whole of the
race… In him dwelt the divine spirit passed on to him from his forebears” (Hodgkin,
1975).
The Bini society was classified into two distinct classes: 1) the nobility [Adesotu],
and 2) the commoner [Ighiotu]. The nobility was organized into three [03] groups
of title holders:
• The Uzama
• The Eghaevbo n’ Ogbe [palace chiefs] and
• The Eghaevbo n’ ore [town chiefs]
The ordinary people too, most especially those within the city, were organized
into a number of associations.
The guilds were professional groups of the common people. There were a number
of them such as those of the carvers, brass-workers, blacksmiths, doctors,
butchers, etc.
These guilds, most especially those that lived in defined quarters in the kingdom,
had a system of administration which was the same as that of the villages.
Origins of the Igbo
The origin of the Igbo people is as controversial
as that of the Yoruba and the Bini. There are so
many versions and it is very difficult to say
which is the most acceptable.
 The Middle East Version:
Some believe that the Igbo peoples migrated to
their present location from either the North or
the Middle-east.
 The Igboland Centred Version:
 Others believe that the Igbo people had been in their present abode
from the beginning. Therefore, Igboland is the original homeland.
The Nri Version:
 Professor M.A. Onwuejeogwu (2000) regards the Nri version as
the only authentic version of origin in existence in the oral
tradition of the Igbo.
 According to Nri version, the ancestor of the Igbo, Eri, descended
from the sky and sailed down the River Anambra.
 When he arrived at Aguleri, he met some autochthonous group of
people who had no living memory of their own and settled with
them.
 As their population increased, some groups migrated to other parts
of Igboland to establish their own settlements.
 The Awka or Orlu Version:
 Another tradition considered Awka or Orlu
towns as the centre of origin of the Igbo from
where they dispersed to other areas.
The Idah Version:
Some groups such as the Umunri claim to have
migrated to their present location from Idah.
The Benin Version:
The Onitsha and the Igbo on the other side of the
River Niger [Delta Igbo], claim Benin origin.
 You should remember that the Igbo society has always been known as
fragmented. Moreover, there were very limited professional historians as
at that period. There were no equivalents of Oba, and Alaafin or of palaces
over most parts of Igboland. This is why it is very difficult to reconcile all
these various versions.
The Socio-Political Organization of the Igbo
 Unlike other ethnic groups such as the Yoruba and the Bini, the Igbo
people did not build any strong centralized states.
 This is mainly because Igbo society had always been fragmentary. In
traditional Igbo for instance, the village was the centre of government.
 This has been described as direct democracy. The village administration
implied that every linkage including all male adults in the village,
participated in its political process.
The Amala Oha:
 You should always remember that the socio-political
organization of the traditional Igbo was fundamentally
based either on the age grades or age and titled societies.
Amala Oha was therefore a form of general assembly in
traditional Igbo society.
 All the male adult members usually met in this assembly
to perform legislative functions. In ancient times, the Amala
Oha’s meetings were held in the open village square.
 All the decisions taken during those meetings were
absolute and final.
As a democratic society, the life of every individual was
highly respected.
More so, the recognition of an individual in the society was
based on individual capability and age rather than family
background.
 The elders formed the core of village administration. They
were highly respected accordingly.
Hardworking and wealthy individuals were respected and
given important responsibilities in the society as well.
The youth, middle age or able bodied men and elders
constituted age-sets or age groups.
 You should remember that each age-set had its own
special rights, duties, obligations and responsibilities in
matters affecting the village.
THE PEOPLES OF NORTHERN NIGERIA AND THEIR
CULTURE IN PRE-COLONIAL TIMES
Major Ethnic Groups of Northern Nigeria
 We can identify at least six (6) major ethnic groups in
Northern Nigeria.
 These are the Hausa, the Kanem-Bornu, the Nupe, the
Igala, the Jukun and the TIV.
 However, the first three ethic groups are the main
concern of this study unit.
The Hausa/Fulani People
 The Hausa people represent one of the important and politically
dominant groups in Northern Nigeria.
By the year 2000, the Hausa population was estimated at about twenty
million. They are also one of the largest linguistic groups in the whole of
Africa.
Origins of the Hausa
 Just like other major ethnic groups in Nigeria, the Origin of the Hausa
people is not very certain.
The Bayajidda Version:
Most scholars agree that the Bayajidda story is the most authentic oral
tradition in Hausa land that attempts to explain the origin of the Hausa
states.
 According to the legend, Bayajidda is believed to be the founder/hero
of the Hausa states.
 He is also believed to have come from
Baghdad to Kanem-Bornu and moved to
Hausa land in present Nigeria.
 History tells us that Bayajidda married the
daughter of the Mai of Bornu by whom he
had a son at Biran.
 After a while, Bayajidda left Biran to Daura.
 While in Daura, he helped to kill a snake,
which had for a long time prevented the
people from taking water from a well.
According to the legend, the queen of Daura was very
impressed and decided to marry him. They later had a son
named Bawo.
Bawo had six (06) children who, together with Bayajida’s other
son at Biran, are believed to have founded the original seven
Hausa states referred to as the “Hausa Bakwai.”
The Socio-Political Organization of the Hausa
 The Sarki has always been known as the head of any typical
Hausa state.
He always works with a aides of officials in a well-organized
court. Sarkin Kasar, which means “ruler of the land”, was the
full title given to any effective and efficient head of Hausa State.
The Sarkin Kasa combined both political and
religious/spiritual functions. He was also the chief executive
and judge of the State, but he was aided by a council of state.
 You should also know that between 14th and 15th centuries,
the socio-political organization of Hausa States took another
shape.
 For instance, Islam was adopted and this gave birth to many
new political institutions such as the offices of the Galadima,
Madawaki, Magaji, Sarkin Dogari,and Yari etc.
The Islamization of Hausa land also influenced its judicial
system. The Sharia law started taking shape.
 Some new titles such as Alkali and Qadi’s (judges) became
common place in the administration of justice.